heritage

583. KALAGU – KIZE. NANSANGA UMAMA ALIZWA NOGE – IKEMEKELO LYA MUNHU.

Imbuki ya kalagu yiniyo, yingilile ku bhub’eja bho jitwilo ja mujiliwa ijo jigitangwa munhu. Ikale umunhu goli nduhu. Giko lulu, abhachoji bhago, b’akemekaga gayutina minzi gaza, hado hado, ayo gagabhizaga guti munhu alizwa noge. Hunagwene abhanhu bhagiganilaga giki, ‘nansanga umama alizwa noge:- ikemekelo lya munhu.’

Ikalagu yiniyo, igalenganijiyagwa kuli munhu uyo agacholaga nzila ningi ija gugamalila amakoye ayo alinago. Umungu ng’wunuyo, agagatumilaga chiza amasala gakwe mpaga ojipandika nzila ija gugamalila amakoye genayo, aha ng’wakwe.

Uweyi agikolaga nu nkemeki o munhu, kunguno nuweyi agagatumilaga chiza amasala gakwe, ijinagugamala amakoye ga ha ng’wakwe. Hunagwene abhanhu bhagiganilaga giki, ‘nansanga umama alizwa noge:- ikemekelo lya munhu.’

Ikalagu yiniyo, yalanga bhanhu higulya ya gudebha guchola nzila ija gugingija amakoye ayo bhaligo, umuwikaji bhobho, kugiki bhadule gujibheja chiza ikaya jabho.

Mathayo 5:13-16.

Mathayo 25:31-45.

Luka 10:25-37.

KITENDAWILI – TEGA.

NIMEMKUTA BIBI ANATOKWA DAMU PUANI:- CHUJIO LA CHUNVI.

Chanzo cha kitendawili hicho, chatokea kwenye utengenezaji wa chumvi. Chumvi hiyo, ni kitu kinachoongeza radha kwenye chakula. Zamani chumvi haikuwepo. Hivyo basi, watafutaji wake, walikuwa wakichuja maji yaliyochuluzika kwa kudondosha maji mekundu kama mtu anatokwa damu puani. Ndiyo maana watu huhadithiana kwamba, ‘nimemkuta bibi anatokwa damu puani:- chujio la chumvi.’

Kitendawili hicho, hulinganishwa kwa mtu yule ambaye hujibidisha kutafuta njia za kutatua matatizo aliyo nayo, maishani mwake. Mtu huyo, hutumia vizuri akili zake, hadi anafikia hatua ya kupata utatuzi wa matatizo hayo, nyumbani kwake.

Yeye hufanana na mchujaji huyo wa chumvi, kwa sababu naye hutumia akili zake katika kutafuta ufumbuzi wa matatizo aliyo nayo, hapo kwake. Ndiyo maana watu huhadithiana kwamba, ‘nimemkuta bibi anatokwa damu puani:- chujio la chumvi.’

Kitendawili hicho, hufundisha watu juu ya kuelewa namna ya kutafuta njia za kuwatatulia matatizo yao, maishani mwao, ili waweze kuziendeleza vizuri familia zao.

Mathayo 5:13-16.

Mathayo 25:31-45.

Luka 10:25-37.

salt1

salt

salt2

ENGLISH: I HAVE A RIDDLE – LET IT COME.

I FOUND MY GRANDMOTHER BLEEDING ON THE NOSE – A SALT SIEVE.

The source of this riddle comes from salt production. Salt is one of the key substances that add flavor in food. There was a time when salt was very scarce and people could struggle looking for it. They could use traditional methods of getting salt. For example, they could pour water on the soil believed to have salt and begin sieving using sieves in order to get salt.

In an attempt to get salt, the sieve could drop down red liquid that comes from the soil mixed with water, the same way one could experience a person bleeding from his/her nostrils. It is through this process of getting salt using traditional method that the riddle ‘I found my grandmother bleeding on the nose – a salt sieve’ came into being.

This riddle can be compared to a person who struggles to find solutions to his or her problems in his or her life. This person can make use of his/her mind in order to make sure that he/she gets what he/she wants. Such a person is likened to a salt marsh because he/she can squiz himself/herself in order to ensure that he/she solves his/her problems.

This riddle teaches people about understanding how to find solutions to their problems in their lives.

Matthew 5: 13-16, Matthew 25: 31-45, Luke 10: 25-37.

582. YANISONGA GUTI NZILA YA MADATULA.

Imbuki ya lusumo lunulo, yilolile wisongwi bho makoye ubho wiyikolile ni nzila ya madatula. Inzila ya madatula lilipande ilo nzila ningi jigagelelaga hoyi. Uyo upandika ginhu, lulu mayange mingi, agiikolaga ni nzila yiniyo. Hunagwene umunhu ng’wunuyo, agayombaga giki, ‘yanisonga guti nzila ya Madatula.’

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo, agamanaga upandika mayange guti ga lufu, nulu ga sada bhuli makanza, umukikalile kakwe. Umunhu ng’wunuyo, agabhizaga alimumayange genayo, ayo gaganyanjaga noyi, umukikalile kakwe.

Uweyi abhizaga guti ali hanzila iyo gagabhitilaga amakoye aga bhuli mbika, kunguno ya guchilwa hamo na bhadugu bhakwe, nulu gusada weyi, ahakaya yakwe yiniyo. Umunhu ng’wunuyo, agiganikaga guti giki, amakoye genayo, gagandebhaga weyi duhu. Hunagwene agayombaga giki, ‘yanisonga guti nzila ya Madatula.’

Ulusumo lunulo, lolanga bhanhu higulya ya kubhiza na wiyumilija umumakoye gose, kugiki bhadule gupandika nzila ijo jidulile gugamala chiza amakoye genayo, umukikalile kabho.

KISWAHILI: YAMENISONGA KAMA SEHEMU ZINAPOSHIA NJIA NYINGI.

Chanzo cha methali hiyo, chaangalia ulengwaji wa mfululizo wa matatizo unafanana na sehemu ile ambayo njia nyingi huishia hapo. Sehemu hiyo, ni makutanio ya njia nyingi ambazo huishia hapo. Kwa hiyo basi, hali hiyo ya kusongwa na matatizo mengi, hufanana na sehemu hiyo zinashia njia hiyo nyingi. Ndiyo maana mtu huyo, husema kwamba, ‘yamenisonga kama sehemu zinapoishia njia nyingi.’

Methali hiyo, hulinganishwa kwa mtu yule ambaye hupata matatizo kama vile yale magonjwa, na vifo mara nyingi, maishani mwake. Mtu huyo, huishi katika matatizo mengi ambayo humsumbua sana, katika maisha yake.

Yeye huwa kama yuko kwenye sehemu ile ambayo matatizo ya kila aina hufikia, kwa sababu ya matatizo hayo humkumba yeye tu. Ndiyo maana mtu huyo husema kwamba, ‘yamenisonga kama sehemu zinapoishia njia nyingi.’

Methali hiyo, hufundisha watu juu ya kuwa na uvumilivu katika matatizo wanayokumbana nayo, maishani mwao, ili waweze kupata njia za kuyatatulia matatizo yao, katika maisha yao.

nzila

kaniki1

kanigini1

ENGLISH: I’M BEING PESTERED BY MANY PROBLEMS LIKE THE ONE END OF SEVERAL ROADS.

The source of this saying is many problems one encounter in life. These problems are likened to one end of several roads. The part of the road that marks the end of it can have several roads with different challenges. And, being the final destination, this part of the road should be able to withstand those challenges. This is why people came with the saying that ‘I’m being pestered by many problems like the one end of several roads.’

This saying can be compared to people who suffer from problems such as illnesses and deaths many times in their lives. They suffer to the extent of making them appear like being at the one end of the road that has several roads.

This proverb teaches people to be patient when they face problems in their lives. Patience will enable them to have a peace of mind in their lives.

581. KALAGU – KIZE. B’ITOLELA B’AKALI PYE:- MHULI NA MHELA.

Imbuki ya kalagu yiniyo, yililola ndimu ibhili: Mhuli na Mhela. Imhuli ili ndimu nhale na nhali noyi, kunguno ulu yusaya igabhapandagilaga abhanhu, nulu abhana ndimu abhangi. Iyoyi udulile nulu gubhaluta abhanhu bho nkondo goyo, kunguno ilina nguzu ningi.

Imhela nayo ili ndimu iyo igikalaga ing’wene ng’wene duhu, kunguno ili ndimu nhali noyi nayo. Gashinaga imhuli ni mhela jili mhali pye. Hunagwene abhanhu bhagayombaga giki, ‘bhitolela bhakali pye:- Mhuli na Mhela.’

Ikalagu yiniyo, igalenganijiyagwa kubhanhu abho bhagamanaga bhuyoga ahakaya yabho. Abhanhu bhenabho, bhuli ng’wene alemile uguhang’wa, kunguno ya gwibhona gokwe, igiki adulile pye iyose, umukikalile kakwe. Abhoyi bhagibhonaga giki bhali nguvu na bhukali bho gubhalebhya pye abhichabho, kunguno bhadabhudebhile ubhudula bho ng’wa Mulungu unsumbi o jose.

Abhanhu bhenabho, bhagikolaga na mhela na Mhuli, kunguno nabho, bhuli ng’wene agibhonaga giki alinkali kulebha abhiye, umukikalile kakwe. Hunagwene abhanhu bhagabhawilaga giki, ‘bhitolela bhakali pye:- Mhuli na Mhela.’

Ikalagu yiniyo, yalanga bhanhu higulya ya guleka nhinda ja gwihaya bhukali, kunguno ubhukali bhobho bhudadulile gubhushigila ubhukali bho ng’wa Mulungu, unsumbu o jose, kugiki bhadule gwikala bho mholele na bhichabho, umuwikaji bhobho.

Mathayo 11:28-30.

Mithali 3:5-8.

2Wakorintho 13:10-11.

Waebrania 4:12.

KISWAHILI: KITENDAWILI – TEGA.

WAMEOLEANA WAKALI WOTE:- TEMBO NA KIFARU.

Chanzo cha kitendawili hicho, chaangalia wanyama poli wawili ambao ni Tembo na Kifaru. Tembo ni mnyama mkubwa na mkali sana, kwa sababu yeye akikasilika huweza hata kukanyaga watu, na kuwaua. Yeye huweza hata kuwabeba watu hao, na kuwatupa kwa mkondo wake, kwa sababu ana nguvu nyingi.

Kifaru naye ni mnyama ambaye hupenda kuishi peke yake, kwa sababu ya ukali wake. Kumbe Tembo na Kifaru ni wanyama wakali wote. Ndiyo maana watu huhadithiana kwamba, ‘wameoleana wakali wote:- Tembo na Kifaru.’

Kitendawili hicho, hulinganishwa kwa watu wale ambao hawamalizi kelele kwenye familia yao. Watu hao, kila mmoja hataki kuambiwa kitu na mwenzake, kwa sababu ya kujiona kwamba anaweza yote, katika maisha yake. Wao hujifirikia kuwa na nguvu na ukali wa kuwazidi wenzao wote, kwa sababu hawaufahamu uwezo wa Mungu ambaye ndiye Muumba wa vyote.

Watu hao, hufanana na Tembo na Kifaru, kwa sababu nao, hujiona kila mmoja kuwa ni mkali kupita wenzake, katika maisha yao. Ndiyo maana watu huhadithiana kwamba, ‘wameoleana wakali wote:- Tembo na Kifaru.’

Kitendawili hicho, hufundisha watu juu ya kuacha kiburi cha kujidai ukali, kwa sababu ukali wao hauwezi kuufikia ukali wa Mungu aliyeumba vyote, ili waweze kuishi kwa amani na wenzao, maishani mwao.

Mathayo 11:28-30.

Mithali 3:5-8.

2Wakorintho 13:10-11.

Waebrania 4:12.

mhuli2

mhela2

HARSH ANIMALS HAVE MARRIED EACH OTHER – ELEPHANTS AND RHINOS.

The source of this riddle is the two animals, elephant and rhino. An elephant is characterized by being big and fierce to other animals. When it gets angry it can trample on people and kill them. It can also use its tusk to throw away people or any other animal.

A rhino is another wild animal that likes to live a lonely life because of its harshness. The sharing of this attitude of being harsh made people come up with this riddle that ‘harsh animals have married each other – elephant and rhino’ to justify how related behavior of people can affect others in the society.

This riddle can be compared to quarrelsome people in the society. Such people always do not listen to others and they would like to do everything on their own. They always feel superior to others. Unfortunately, they don’t know that God is powerful than any other animal on earth. He is the creator of everything.

This riddle teaches people about giving up the pride of self-indulgence because their severity cannot reach the fierceness of God who created all things. By not praising themselves, people will have peace with each other in the society.

Matthew 11: 28-30, Proverbs 3: 5-8, 2 Corinthians 13: 10-11, Hebrews 4:12.

580. LIKULU LITI NA NG’OMA.

Imbuki ya kahayile kenako, yingilile kuwikaji bho kaya iyo idini bhelele. Ilibhelele nilino, jilitulilo ja jiliwa guti bhusiga na mandege. Ilyoyi likolile ni ng’homa.

Ikale bhuli kaya yali ni lulu nulu, ib’elele ilyagujitulila ijiliwa jabho. Giko lulu, ulu namugi ati niluli mumho ikaya yiniyo ilidina jiliwa. Hunagwene abhanhu bhahayaga giki, “Likulu liti na ng’oma.”

Akahayile kenako, kagalanganijiyagwa kuli munhu uyo adikalaga na jiliwa jingi, umukaya yakwe. Umunhu ng’wunuyo adigulambijaga chiza uguitumama imilimo iyagudula gumpandikila jiliwa ja gutumila shigu ningi.

Uweyi agikolaga ni ikaya iyo idini ibhelele, nulu iyo idina jiliwa jingi, kunguno nuweyi, adikalaga ni mhamba iya aha shigu ijahabhutongi, mukaya yake. Hunagwene abhanhu bhagang’wilaga giki, ‘Likulu liti na ng’oma.’

Akahayile kenako, kalanga bhanhu higulya ya gwigulambija gutumama milimo yabho chiza, kugiki bhadule gupandika jiliwa ja gudula gubhambilija aha shigu iyahabhutongi.

Ijinagongeza, igelilwe abhanhu bhenabho, bhikale na jiliwa ja mhayo go ng’wa Mulungu, kugiki bhadule gwikala bho mholele na bhichabho, umukikalile kabho.

Mathayo 13:1-9.

Mathayo 7:21-29.

Mathayo 25:14-30.

Yohana 15:1-8.

KISWAHILI: IKULU HAINA NGOMA.

Chanzo cha msemo huo, chatokea kwenye maisha ya familia isiyo na ghala. Ghala ni kitu cha kuwekea chakula kama vile mahindi, na mtama kwa ajili ya kutumia kwa wakati ujao. Ghala hilo hufanana na ngoma.

Zamani kulikuwa na utamaduni wa kutunzia chakula cha famalia kwenye ghala. Hivyo, mzee wa familia ambaye hana ghala maana yake familia yake haina chakula. Ndiyo maana watu walisema kwamba, ‘ikulu haina ngoma.’

Msemo huo, hulinganishwa kwa mtu yule ambaye huishi bila chakula chakutosha kuilisha familia yake. Mtu huyo, hajibidishi kuyatekeleza vizuri majukumu yake, ambayo yaweza kumpatia chakula cha kutumia kwa muda wa siku nyingi zijazo.

Yeye hufanana na familia ambayo haina ghala, ambayo ni familia isiyo na chakula kingi, kwa sababu naye huishi bila kuwa na chakula cha kutosha kuilisha familia yake, kwa muda wa siku nyingi zijazo. Ndiyo maana watu humwambia kwamba, ‘ikulu haina ngoma.’

Msemo huo, hufundisha watu juu ya kujibisha kuyatekeleza majukumu yao vizuri, ili waweze kupata mafanikio mengi yatakayowasaidia kwenye siku za mbeleni.

Zaidi ya hayo, watu hao wanatakiwa kuishi wakiwa na chakula cha kiroho ambacho ni neno la Mungu, ili waweze kuishi kwa amani na wenzao, katika maisha yao yote.

Mathayo 13:1-9.

Mathayo 7:21-29.

Mathayo 25:14-30.

Yohana 15:1-8.

nzala2

numba ibhinzikile bhu

nzala3

bible

ENGLISH: THE PALACE DOES NOT HAVE A WAREHOUSE.

The origin of this saying comes from a family that does not have warehouse of its own. A warehouse is something to store food such as maize, and millet for future use. Traditionally, people used to keep their food, especially dried ones, in warehouses for future use. A family that does not have a warehouse was considered to be a family with no food to eat. To describe such a family with no food, they used a saying that ‘the palace does not have a warehouse.’

The saying can be compared to a person who lives without enough food to feed his/her family. That person does not carry out his/her duties properly, which may provide him/her with food to spend for many days to come.

He/she is like a family without a granary, which is a low-income family, because he/she also lives without enough food to feed his/her family for many days to come.

The saying teaches people about the responsibility to carry out their responsibilities properly, so that they can achieve many successes that will help them in future. In addition, these people are required to live on a spiritual food which is the word of God, so that they can live in harmony with others throughout their lives.

Matthew 13: 1-9.

Matthew 7: 21-29.

Matthew 25: 14-30.

John 15: 1-8.

579. GUSHIGA GWIBOLA NA TUNGE JALI GITI.

Imbuki ya kahayile kenako, yilolile noni ijo jigitanagwa tunge. ITunge jinijo, jigafumilaga ahikanza lya limi lyaja kumagwilo. Kiyiniyo lulu, umugiti ijoyi jigamanaga julala bho madale madale, nugwibola nduhu. Hungwene abhanhu bhagayombaga giki, ‘gushiga gwibola na tunge jali giti.’

Akahayile kenako, kagalenganijiyagwa kubhanhu abho bhali na ng’hungwa ja bhubhi. Abhanhu bhenabho, bhatogilwe guitumama imihayo ya bhubhi guti bhusambo, na bhushiya, ni yingi iyo yikolile yiniyo, mulikanza lya mugiti, kugiki bhadizubhonwa na bhanikili.

Abhoyi bhagikolaga ni tunge, kunguno nabhoyi bhatogilwe guitumamila mugiki imihayo iyabhubhi yiniyo, umukikalile kabho. Hunagwene abhanhu bhagabhawilaga giki, ‘gushiga gwibola na tunge jali giti.’

Akahayile kenako, kalanga bhanhu hugulya ya guleta ng’hungwa ja gwita mihayo ya bhubhi, umukikalile kabho, kugiki bhadule gwikala chiza na bhichabho, umuwikaji bhobho.

Wagalatia 5:16-26.

Yohana 3:18-21

KISWAHILI: KUFIKIA KUGONGANA POPO UJUE KUWA LILIKUWA GIZA.

Chanzo cha msemo huo, chaangalia ndege wanaoitwa popo. Popo hao, hutokea wakati wa machoeo ya jua, kwa sababu wao hupenda kuruka wakati wa giza. Kwa hiyo basi, ndani ya giza hilo, wao huruka makundi wakifurahia hali hiyo. Ndiyo maana watu husema kwamba, ‘kufikia kugongana popo ujue kuwa lilikuwa giza.’

Msemo huo, hulinganishwa kwa watu wale wenye tabia ya kutenda maovu katika maisha yao. Watu hao, hutenda maovu kama yale ya wizi, uzinzi, na mwengine mengi yanayofanana na hayo, wakati wa giza, ili wasionwe na wahusika.

Watu hao, hufanana na popo warukao gizani, kwa sababu nao wanapenda kutumia wakati huo wa giza kwa kutenda maovu. Ndiyo maana watu husema kwamba, ‘kufikia kugongana popo ujue kuwa lilikuwa giza.’

Msemo huo, hufundisha watu juu ya kuacha tabia za kutenda maovu, maishani mwao, ili waweze kuishi vizuri na wenzao, katika maisha yao.

Wagalatia 5:16-26.

Yohana 3:18-21.

tunge

tunge2

tunge1

ENGLISH: REACHING THE TIME TO HIT EACH OTHER WITH BATS MEANS IT IS HEAVY DARKNESS.

The source of the proverb is bats that tend to fly during night time. Bats do not fly during day time. Therefore, at night, they enjoy flying from one point to another. That is why people can describe the movement of people during night hours to be likened to those of bats.

The proverb can be compared to those people who have a tendency to do evils in their lives. It can be stealing, commiting adultery and many other evils that people tend to commit in darkness so that they are not seen or caught. Such people with their evil deeds can be described using the proverb that ‘reaching the time to hit each other with bats means it is heavy darkness.’

The saying teaches people about giving up bad habits in their lives. This will enable them to have good relationship with their neighbours.

Galatians 5: 16-26. John 3: 18-21.